Talk:Eudaimonia

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Mystery

The Japanese concept of ikigai has been described as eudaimonic well-being, as it "entails actions of devoting oneself to pursuits one enjoys and is associated with feelings of accomplishment and fulfillment."

I am baffled. The map in this article shows Japan as having zero EWB, and the most obvious correlation with high EWB looks like "English-speaking ability". Is the map upside down? Imaginatorium (talk) 07:32, 17 April 2025 (UTC)

Arete kavramının içeriğinde düzeltme talebi

So it is important to bear in mind that the sense of virtue operative in ancient ethics is not exclusively moral and includes more than states such as wisdom, courage, and compassion.

The concept of “compassion” in this sentence belongs to the “Christian tradition of virtues” rather than the tradition of Ancient Greek philosophy.

When this concept is removed, the sentence is entirely correct. ~2026-39813-48 (talk) 08:16, 16 July 2026 (UTC)

Request for Correction to the Content of the Arete Statement

So it is important to bear in mind that the sense of virtue operative in ancient ethics is not exclusively moral and includes more than states such as wisdom, courage, and compassion. The concept of “compassion” in this sentence belongs to the “Christian tradition of virtues” rather than the tradition of Ancient Greek philosophy. When this concept is removed, the sentence is entirely correct. ~2026-39813-48 (talk) 08:16, 16 July 2026 (UTC) Omnia et Omnibus (talk) 08:24, 16 July 2026 (UTC)

Would you really call those "states"? Anyway, can you make your proposal a bit more clear? Which sentence are you talking about, and how should it be changed? Preferably give the exact words.--Andrew Lancaster (talk) 11:23, 16 July 2026 (UTC)

"So it is important to bear in mind that the sense of virtue operative in ancient ethics is not exclusively moral and includes more than states such as wisdom, courage, and compassion." actual form of sentence.

The sentence I think should be there is this: “For this reason, it is important to keep in mind that the concept of virtue, as understood in ancient ethics, is not merely a moral quality but extends beyond qualities such as wisdom and courage.”

https://www.etymonline.com/word/compassion

There is no technical term in Aristotle's Nicomachean Ethics that directly corresponds to the English concept of "compassion." Consequently, it would not be accurate to claim that Aristotle explicitly identifies a particular Greek term in the Nicomachean Ethics as the equivalent of "compassion."

The closest candidate is ἔλεος (eleos), which denotes pity, mercy, or compassion. However, Aristotle's systematic treatment and definition of this concept is found not in the Nicomachean Ethics but in the Rhetoric (Book II, Chapter 8, 1385b13 ff.), where he defines ἔλεος as the pain occasioned by the apparent undeserved suffering of another.

Another possible candidate is συμπάθεια (sympatheia), the etymological source of the modern term sympathy and, indirectly, related to compassion. However, this term does not function as a technical ethical concept in Aristotle's Nicomachean Ethics; rather, it acquires philosophical significance primarily in the later Stoic tradition.

In the Nicomachean Ethics, Aristotle discusses virtues such as πραότης (praotēs, gentleness or mildness), φιλία (philia, friendship), and beneficence, yet he does not present any of these as the precise equivalent of what is today understood by the term compassion.

Accordingly, if the intended Greek term is ἔλεος (eleos), its canonical Aristotelian definition is found in the Rhetoric (II.8, 1385b13 ff.), not in the Nicomachean Ethics. There is no passage in the Nicomachean Ethics in which Aristotle explicitly defines or systematically develops a Greek term corresponding to the modern concept of compassion.

Do you consider these sufficient to be regarded as "states"? I hope :)

By the way, I would like to express my sincere appreciation for your prompt response. Omnia et Omnibus (talk) 12:03, 16 July 2026 (UTC)